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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30574	An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.; Cross, Thomas, fl. 1632-1682.	1650 (1650)	Wing B6070B; ESTC R36308	388,238	512

latter end of the former Chapter he would not hearken to the Lord he would not hear the Word of the Lord the Lord threatens to cast him away because he hearkened not to him from whence Luther hath this Note The Word is like a fruitful rain there can no true fruit be without the Word those that will not hearken to the Word no mervail though they be empty it is the Word that makes fruitful it is that that is as the fruitful rain Those that leave and forsake the Word observe them how fruitless they are what empty spirits they have many that heretofore were forward in hearing the Word and loved it the Word was delightful to them Oh! then they were fruitful but since they have been taken off from the Word converse with them now and you shall find their spirits empty and their lives empty and there 's no men in the world so empty as those that would worship God in another way than the Word appoints men that would think to worship God after their own fancies and waies Oh! how empty are they in all their Worship they tender up to God But the main Note and Observation is That emptiness in those that profess themselves to be Gods People is a very great evil Oh! it is a great charge upon those that grow in Gods Vinyard that profess themselves to be Gods to be charged with this That they are empty an empty Vine When we would speak of a man contemptuously as one that hath no natural or aquisite excellency in him we say such a one is an empty or a slight fellow and that 's the meaning of the word that you have in Mat. 5. 22. Whosoever calls his Brother Racha shall be in danger of the counsel the word Racha it is empty it is as much as if he should call his Brother an empty fellow for that 's the signification of the word Empty And in Jam. 2. 20. Knowest thou not O vain man that faith without works is dead The words are Oh empty man knowest thou not O empty man that faith without works are dead There 's many that keeps a great deal of noise of Faith and of Gods free-Grace and yet are extream empty men and understand little of the true excellency of the Covenant of Grace Knowest thou not O empty man that Faith without Works is dead Speak as much as thou wilt of Faith and Gods Grace yet if there be no Works thou art an empty man Nature will not endure emptiness some of the Phylosophers have said that the world would rather be dissolved than there should be any vacuity creatures will move contrary to their nature rather than they will suffer a vacuity Certainly an emptiness in the souls of Gods people it is the worst emptiness that is in the world For First It is the most unnatural thing for a Vine to be empty And secondly For the Saints to be empty they are a dishonor to their Root that they do profess they are upon Christ he hath all the fulness of the God-head in him And of his Fulness we are to receive Grace for Grace To grow upon him upon such a root and yet to be empty Oh! what a dishonor is this to Jesus Christ Thirdly This frustrates the Lord of all the care and cost and charge that he is about if thou wert another plant that grew in the wilderness it were not much but a Vine and one in Gods Vinyard and yet fruitless Oh this is a sore evil Fourthly There 's no blessing upon thy soul if thou beest an empty Vine in Isa 65. 8. As the new Wine is found in the cluster and one saith Destroy it not for a blessing is in it If there be Wine in the cluster then a blessing is found in it but otherwise destroy it No blessing is found in those that are of empty spirits Fiftly If there be grace it is the Divine Nature its self and cannot that bear fruit It is an evil in a Vine to have but a little moisture to shoot forth in leaves and bear no fruit yea but what is that unto Grace that is the Divine Nature its self the most glorious thing in the world Therefore for Christians to be without fruit is an exceeding great evil Doest thou know what fruit is One gracious action that comes from the sap of the Root that is in Christ it is more worth than Heaven and Earth any one gracious Act I say it is more worth than Heaven and Earth Oh the fruit of the Saints is fruit to eternity and to be without this fruit must needs be a great evil those that are empty and without fruit you know they are said in John 15. to be but as branches not branches they that bear no fruit are said to be but as a branch and then such a branch as must be cut off God will cut them off cut off those branches he will cut them off from their profession and suffer them to fall so as they shal not continue in their eternal profession and they shall wither he will curse their very common gifts that they have 6. Oh! how many that heretofore seemed to flourish yet but leaves and bearing no fruit now their leaves are gon too and their common gifts are taken away from them and not only withered but shall be cast away cast away from God and out of the hearts of the Saints and men shall gather them the men of the world they shall catch them and so they shall joyn with them and they shall make use of them and they shall be cast into the fire and burnt cast into the fire not for a fiery tryal but cast into the fire that they may be burned these are the threatnings against those that bear no fruit It is the glory of Gods People to be filled with the fruits of Righteousness Phil. 1. 11. To be filled with the Spirit Ephes 5. 18. Yea to be filled with all the fulness of God Ephes 3. 19. So it is expected of the Saints that they should be filled with al the fulness of God Oh! how contrary is this to emptying And surely fil'd the Saints should be with fruit because they are the very fulness of Christ the fulness of him that fills all in all In Ephes 1. last verse the Church is said to be the fulness of Jesus Christ himself And shall the Church be an empty Vine when as it is the very fulness of Him that fils al in al 7. An empty spirit is fit for the Devil to come to possess Mat. 12. 24. he found his place empty and then he comes in where the Devil sees an empty spirit there 's a fit place for him to come It is an evil thing for you to grow upon Gods ground and to cumber it to cumber any part of Gods ground it may be if thou wert gon there

of God And hence is the reason of that phrase that we have That Wine doth cheer the heart of God and man it cheer'd Gods heart to have offerings offered in a holy manner to him the greatest joy that God hath in the world is in the offerings of the Saints which should be the greatest encouragement to them men by their Wine and good Cheer may make themselves merry may make their friends merry but by their holy offerings they do cheer the heart of God they are as sweet-meats to God all the Wine and delightful things in the world they are as sweet I say to God as all the Wine and delightful things in the world are for men Thou hast a cup of Wine for thy friend to cheer him but hast thou a cup of Wine for God to cheer his heart that is a gracious holy offering unto God Surely that which is most sweet to the Soul of God should be most sweet to our souls You would wonder to hear a man say that he takes as much delight and he can recreate himself as much in reading in praying in hearing Sermons in holy conference as you can do in all your good cheer in playing and drinking of Wine in bowls you think that men are mad to say that they have as much pleasure in those things as playing at Cards and merriment and musick and good cheer you call upon them to play at Cards with you or be merry you say to them why should you be dumpish and never be merry they tell you again That they can be as merry and as cheerful in hearing the Word and praying and reading as you in all your playing and all that that you account delightful You say to them That they have no recreation They tell you That those things that are your burdens are their recreation you think it strange Why should you wonder Surely that that sweetens and joyes the heart of God that must needs be the rejoycing of the hearts of those that have the Spirit of God in them you have joy and mirth in such and such things these are sweet to you yea but do these things rejoyce God are they sweet to God But now this is the threatning here They shall not be sweet now to him nothing that is tendered to God from them shall be pleasing to him no saith God now I will have other waies to glorifie my self in upon you not by your offerings I 'le rather glorifie my self in your miseries and they shall be sweet and delightful to me If an Hypocri●e hath never so great enlargements in duties these would not be pleasing to God Gods palate is more delicate than to tast such sowre and sapless things than those are that comes from them Saith Tertullian The Spirit of God is a most delicate thing it hath a delicate palat and such swill that hath such mixtures of filth as your services have how can they be sweet to the delicate palat of the Spirit of God you are Hypocrites your lives are naught and filthy and unclean therefore none of your offerings can be sweet they are but swill unto that palat of mine It follows Their sacrifices shall be unto them as the bread of mourners The Hebrew may be taken substantively or adjectively as thus For the bread of mourning or the bread of mourners either of both two may be taken according to the original Now by the bread of mourners is here meant unclean bread for so it is interpreted afterwards It shall be unclean But why the bread of mourners unclean This Text hath reference to what you reade in Numb 19. 11. and 14. verses you may reade there that the dead body of a man it did defile whatsoever touch'd it yea whatsoever came neer it and all those that were at Funerals that did mourn for the dead that came to the place where the dead body was to mourn with the friends for the dead they became unclean by the dead body And that 's observable that the dead body of a beast did not make men so unclean by legal uncleanness as the dead body of a man did The dead body of a beast made one unclean but only till the evening in Numb 11. 31. but the dead body of a man made a man unclean seven daies So you shall find in the former chap. of Numbers that they must be seven daies before they could be clensed and this was to note That there were more remarkable expressions of the anger of God upon the sin of man in the dead body of a man than in the dead body of a beast one made unclean but till evening and the other seven daies But the reason why there was this uncleanness from the dead body was First To note the uncleanness that there is in sin in dead works that those that did meddle with them they were polluted yea the uncleanness that there is in coming near unto sinners the coming but near to them all that was in the tent was polluted Secondly It was to shew how little pleasing to God Funeral mournings are for they were made unclean by them they were made unclean by their Funeral mournings for this bread of mourners is the bread that they eat in their Funerals The Gentils did mourn for their dead in an inordinate manner exceedingly and God would have a difference between his peoples mourning for the dead and their mourning because that he would keep up his peopl● faith and the hope of resurection from the dead whereas had they had liberty to mourn so excessively as the Heathens did by this means the very faith and hope of resurrection from the dead might in time even almost have been extinguished therefore God would have them take heed of that and therefore he did so ordain in the Ceremonial Law that al the mourners for the dead they should be unclean for so long a time As for any that doth give liberty in their natural affections and doth not hold the reins of them in their mourning for the dead I would apply to them that Scripture in Jer. 31. 15 16. Thus saith the Lord A voice was heard in Ramah Lamentation and bitter weeping RACHEL weeping for her CHILDREN refused to be comforted for her children because they were not But now Thus saith the Lord Refrain thy voice from weeping and thine eyes from tears thy work shall be rewarded and thy children shall come back again So it followed afterwards Do not weep as others let us not mourn as others that have no hope remember that the mourners for the dead in the Law they were to be unclean for seven daies Thirdly it was to note this That God would have cheerfulness in his service and therefore the bread of mourners is accounted polluted Levit. 10. 19. we reade of Aaron when there was such an occasion of mourning as ever was almost for a man for the death

Theodor. Reas 1. Reas 2. Reas 3. Use 1. Parents to submit 1 King 14. 13. Quest Answ Use 2. Evil times good times to die in An apt simile Use 3. let not parents cause their childrē to wish they had never been born By neglect of good education If better not to be born in respect of tēporal calamities what then in respect of eternal especially those who are authors of calamities to others As at this day in Eng. Luke 23. 29. Note Gilgal Chap. 4. 15 Expos Obs Expos 1. Obs 1. Obs 2. Exod. 23. 19. Expos Wittebergan ob Reformationis inititū per Lutherū Sathanus haeresium Theatrum fecit Pol. in loc See Wilkingson against the Familists print Lon. 1579. pag. 3. Reporting the like of Colchester in Essex And in Fox Act. Mon. 1. edit p. 606. A. not untruly Obs 2. Expos 2 Ar. Mon. and some Hebr. Interpreters Obs 3. Civil and Ecclesiastical Government united in Israel Civil Government Ecclesiastical Government pains must be taken about it As a thing of great conseque●ce Obs Some sins provoke God to hatred Obs God manifests his displeasure in the places wher we sin simile Expos simile Psal 2. 8. illustrated Obs God cannot endure wickedness in his house Neither shold Christians in their families Ps 101. 7● Expos Original reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui persuaderi ut credant non possunt 70. Obs 1. Elati potētia volebāt superiores esse verbo Luther Expos Princes when they come first to the crown promise fair Obs 1. Obs 2. Use Let Magistrates consider Obs 3. Psal 104. 32. reflected on Servants to great men exhorted Latimers and Deerlings spirit Note Obs 4. The phrase Observ Isa 5. 25. V. 20. 2● Crosness of mens spirits in Engl. Malignāts escape Faithful men are discountenanced 1 King 14. 15. Zach. 11. 6. Scarce parelle●'d in Scripture in respect of this Nation Ier. 18. 18 Ps 131. 5 inverted Isa 58. 4. Smiting with the Pen worse than with the Sword Malach. 4. 5 6. Quum venerit Elias England smitten as Sodom Deut. 28. 28. And that evidently by God himself Our opressions not removed but renewed Obser An apt simile Applyed to this pres●nt Parliament Obs 2. Compulsion of Authority does not excuse sin Obs 3. 2 Chron. 26. 20. observed Expos Disordered passions 〈◊〉 causes sadder conclusions than needs of● times Enlargements Isa 27. 7. Vers 4. Obs 1. Of Persons Iude 12. 2. Of Nations Isa 5. 24. Quest Answ Hos 10. 4 Isa 6. 13. The Root of the righteous Pro. 12. 3 A Root o● Bitterness Deut. 29. 18. Expos Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest women very desirous of children Harlots not so Which are an Allegory of a true Preacher a false The use of the word translated beloved Tit. 2. 4. illustrated Mothers fond Love s●aies their children A meditation for Parents Obs Expos Note Obs 1. Obs 2. Micah 7. 2. 4. 5. 7. Obs 3. 1 Iob. 5. 17. Use Plutarch Keep to principles but carefully examin them and pray and searth thy heart Obs Isa 57. 21 Use Explic. Obs 1. Lam. 2. 6. simile Use Psal 2. Isa 5. Isa 30. Haec notabilis est sententia digna quae in omnibus parietibus scribatur Luther Obs 2. Exod. 21. 6 illustrated ●y Ps 40. 6 Isa 28. 23 noted 1 King 3. 9. A hearing Heart Pride the root of not hearing Ier. 13. 15. Destructiō the fruit of it whereof also it is a sign 2 Chron. 25. 16. Obs 1. Eccles 6. 9. in the Hebrew it is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the walking soul so the Bible marg Quest Answ Heb. 11. Psal 44. 11. observ This curse of wandring upon the Iewes to this day Obser Cōmunion of Saints neglected in Engl. more than formerly The drnger of it Ps 80. 8. Isa 5. 1●● Obs 1. Reas 1. 2. Plin. lib. 14. 4. one Cul●us is 20. Amphorae and 1. Amphora is a Tankard of 18 Gallons so that the sum is about 1800 Gallons the strings in the Vine Isa 27. 2 3 explained Ezek. 15. 2 Isa 27. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Chap. 9. the last V. Verbū tanquam foecunda pluvia sine verbo nulli possunt veri fructus Luther Wil-worshippers empty Obs 1. Mat. 5. 22 Racha explained Iam. 2. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Antinomians vacum non datur Reasons Isa 65. 8. Ioh. 15. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained Phil. 1. 11 Eph. 5. 18 Cap. 3. 19 Cap. 1. ult Caut. 8. 11 Use 1. Use 2. Iudg. 9. Vitis frondosa vulg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonos habens palmitis 70. Worldly Professors Plin. lib. 17. cap. 22 Yong Professors shold be kept down The benefit of thorough humiliation How Humiliation shonld be preached A dangerous thing for yong professors to be in times of Liberty Low Christians Isa 5. compared with chap. 27. explained Expos 2. Vitis spoliala direpta Luther Obs Isa 34. 11 Applied to England Nah. 2. 2. Expos Parents Fructus adaequatus est 〈◊〉 Obs Applied to England simile Expos Zach. 7. 5 6. Song 7. 13 How to use ●ur enlargments in duties Song 8. 11 12. illustrated Vers 12. Applied Isa 61. 3. explained Phil. 1. 31 Carnal hearts simile omnia eò unde Eccles 1. 7. Phil. 2. 21 simile Obs Why Professors are empty Prayer Preaching what is the fulness of a duty Weak prayer may be strong Colos 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simile why Christians complain of empty duties Try this experimēt Expos 3. Pareus Obs Those that gaine by these times noted for unless by som extraordinary providence or eminent service Ier. 45. 4. Act. 8. 20. Some make advantage ●f the troubles of the times Expos Latimer Obs Applyed simile Reas 1. Reas 2. A Christiā principle Reas 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc te marm●r●a pro tempore fecimuis at tu si foetura gregem suppleveris aureus esto Virg. Egl. 7. 1 Tim. 6. Riches in good works the best wealth 1 Cor. 16. 2. A meditation for a rich man David Moses's Altar and Solomon's Gods example● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should do for Gods lively Image as much as Idolaters do for dead Images viz. to all men but especially to the Saints Obs Obs * See the several Exercises and Sermons which he spent most seasonably and excellently upon this subject are printed in a Trettise by themselves with this Title IRENICVM Heart-divisions opened c. which is to be taken in here and then that which follows in the subsequent Exposition to be annexed * In the Treatise of Heart-divisions printed by its self Expos 1. Decollabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cervix Vatabl. Obs 1. Expos 2. Obs 2. Obs 3. Altars religious Images to be removed frō among Christians and brokē not sold Obs 4. Obs 5 Obs 6. Expos 2. Obs 7. The late Prelates Furious mē do the least service A graphical Paraphrase upon the words Expos Ac si non

Expos Obs 1. Ps 78. 38 Zach. 1. 6. simile Calvin in loc pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à A communi regula discedit fortasse voluit inusitatum inuere castigationis modum insolitâ verbi forma Tremel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In desiderio meo castigabo eos Valde cupidè eos castigabo So Luther See Buxtorf Lexic Heh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 1. Ezek. 5. 13. 15. Prov. 1. Rev. 14. 10. explicated Reas 1. Use Use of admonition to those in whose will it is to sin 1 Pet. 1. 6. Expos 1. Expos 2. of the former part of the Verse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Iuxta desiderium meum corripiam eos vulg Oecolampad in loc Obs We may not chuse our sin and our rod too The Text very difficult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vincire eos in duobus aut succis aut pecatis aut occulis aut fontibus scribetur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitur à masorethis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sulci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fontes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Buxtori● Lexicon Heb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus In corripere eos propter duas iniquitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Vincire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catigare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in some Moods and Tenses they are hardly differenced Propter geminum peccatum ipsorum Luther * Qui erant ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi eorū seu amasij Buxtor● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 2. 13. Hier. in loc See Diod. in loc Expos 2. Polanus in loc Expos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 4. Calvin As Engl. and Scotl. in the late war Obs Hooper Ridley Applied to professors now Expos Deut. 25. 4. Applied to the ten Tribes Obs 1. Obs 2. Vbi non vident quaestū rident Christum ubi datur ut edant adduci possunt ut credant Ternov in loc Obs 3. All our life we should plow in hope In Duties we should persevere thouh there be no present cōfort This ●1th Verse of special use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Obs The evil of Bare necks and breasts Black Patches And painted faces Great Estates ill used Every one bound to labor Fair Skins foul Souls oftimes Alice Drivers Neck-kercher Act. and Monum Hard breeding fittest for Christian suffering Expos 1. * Quando à Deo dicetur semper plagas adversa significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs A caution Examples in our time of the truth of the text Isa 47. 1. 2 Vers 3. Tender ears Christs yoke easier than the yoke of the Enemy Ladies-work Tender spirits Isa 58. 14. Iob 30. 21 22. Expos Vide Pagnin Thesaur Majo● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs Expos 2 King 18. 3-9 with 2 Ch. 28. 6. 2 Chr. 28. 6. a strang Scripture Expos 1. Obs 1. Use for workers Expos 2. Obs 2. Us for the afflicted The sufferings in the West A Consideration for men of quality Object against the Observatiō Answered Expos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occabit ei Iacob 70. Expos 2. Obs Obs The Exposition of Hierom too much on the left hand Seminent in justitia i.e. in lege metant in misericordia id est in gratia Evangelij Luther too much on the right The genuine meaning The Text paraphrased Caution Quest Answ Obs 1. Obs 2. Plinie Obs 3. Obs 4. Obs 5. * Preached in October Obs 6. Obs 7. Use Levit. 27. 16. Applied Obs 8. Ps 126. 6. Prov. 6. 14. 19. Chap. 16. 28. This time most unfit to sow the tares of discord Expos 1. Expos 2. Opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad os misericordiae Levit. 27. 16. Exod. 16. 16. Men that are in mean imploymēts encouraged Obs 1. Gal. 6. 7. Ps 126. 6. Gospel-Righteousnesse the most precious thing in the world The Reason Use Eccl. 11. 6 Pro. 20. 4. Object Answ 1 Chron. 29. 14. Chap. 22. 14. Arias Mont. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paupertate afflictione mea● Rawleighs Hist of the World part 2. C. 17. § 9. The quātity of treasure that David offered 1 Chron. 22. 14. interpreted Use Ipsa gratiarum actio Luth. Cyprian's prayer at his Martyrdom * Paratus sum propter nomen tuum victimam sanguinis fundere quodcunque tormentum sustinere Cum el●vav●ris confringere terrā sub qua fissura terrar●̄ me absconsurus sum cui monti dicturus sum eadit super me cui coll● tege me A German Ministers speech at his death Obs 2. Alexander An encoraging meditatiō to poor souls in their mean endeavors Expos The Coherence Obs 1. See Nath. Rogers's letter out of New-England concerning this point * Subjection is either passive and involuntary or active and willing Again Government may be false essentially and of it self or per accidents and by reason of some adjuncts Lastly some things are such as the corruptions of them may be sooner discerned by a consciencious eye others such as by reason of their similitude to Divine Institution or practice and their Antiquity and Prescription cannot so soon if at all be certainly concluded evil see Mr. John Cottons Letter in New-England to Mr. Williams printed London 1643. for Benjamin Allen in Popes-head-Alley Printed in Lond. for Christoph Meredith in Pauls-yard Jer. 4. 3. Isa 28. 24. explained We must continue plowing els weeds wil grow again though many years after Luk. 9. 62 Ministers are the ylowmen The probatum est of preaching the Law and pressing humiliation The Reason This whol discourse is opposite to that whereby some would comfort beleevers in their sins and sorrows The sum is that of our Lord Christ Repent and beleeve the Gospel and of the Apostle Repentance from dead works and faith toward the Lord Jesus Christ Mark 1. 15. Act. 20. 21. Heb. 6. 1. Rom. 7. 24. 1 Cor. 11. 31. 2 Cor. 7. 9. 10. Chap. 12. 21. Expos 1. To have time to seek the Lord a great mercy Use The saying of a dispai●ing woman in Cambridge Obs 2. Reas 1. Reas 2. simile Applicat Obs 3. 2 Cor. 6. Eccl. 8. 6 Luk. 19. 24. ex hoc momento Aeternitas An apt simile Phil. 2. 12 opened illustrated by a simile Themistocles saying at his death Graviora eras Plut. Time for England to seek God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacere docere Expos 1. 2 preferred Righteousness what Rain what Ob● 1. Prov. 11. 18. Obs 2. Obs 3. Ps 101. 2. illustrated simile Motive to continue seeking God Isa 30. 18 explained Mr Glover the Martyr Obs 4 Christoph Columbus Obs 5. Obs 6. Hypocrits seek Grace for Comfort chiefly Saints seek Comfort for Grace Obs 7. 1 Joh. 1. 9. Obs 8. Expos in general Prov. 21. 4. Job 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 7. 3. Vt benefaciant Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel nitunter ut mala sua bonafaciunt i.e. justificent Some take more pains to perish than others to be saved yet complain of any difficulty in Gods waies Cardinal Wolsey See the Book of Martyrs Who cannot die in peace without serious repentance Expos in parti● Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here meāt by inniquity Obs Why carnal men contend for superstition Lyes here what 1. Reasons for it 2. Comforts from it 3. Hopes by it 4. Interpretation of Gods blessings in it 5. Reports of the cōtrary party Expos 1. Partie Obs Judg. 2. 19. Prov. 12. 15. Jer. 2. 10. 11. opened simile A note of one conceited of his own way Prov. 21. 2. Use Expos Obs That way the mighty men go that shall be troden Rev. 13. 1 2 3. Obs 3. Applic. to Engl. 2 Chron. 14 11. observed Obs 4. Hab. 3. 17 The confidence of a gracious heart Use Examin John Baptist when men suffer for a way then they begin to question it Expos Obs Tumults a token of the great wrath of God The Causes The multitude not to be engaged in matters controversal An apt simile None so cruel a● the vilest of the people when they get power Pro. 28. 3 The evil of Tumults greater thē the evil of Tyranny Joseph de bell Iudic. l. 2. c. 11. Lib. 6. Cap. 11. Take heed of being occasion of tumults Amos 2. 2 Expos 2. Clamor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meticulosorum territorum Ps 112. 7. Ps 57. 7. illustrated Ps 46. Archimedes A Fixed heart in prayer Spiritual Tumults Ps 40. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foveâ tumultus Ps 61. 2. Nah. 3. 12. Applied Bristol Expos 1. Sicut vastatus est Salmana à domo ejus qui vindicavit Baal in die prelij c. vulg Sic fere Graec. Ps 83. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 2. Luther 1 Macca 9. 6. At Bethel Alexander overthrew Darius As if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dei incidiatoris The god of subtilty Obs 1. Use Obs 2. Psa 137. Isa 13. 16. Ursin in Isa Ps 137. ult expounded Calvin Obs 3. Object Answ Obs 4. Applic. to Engl. Pacificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacē colere Expos Obs 1. Obs 2. Psa 76. 2 3. opened Applied Isa 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 1. Obs 2. Matth. 26. 41. illustrated Obs 3. Lam. 1. 20. 2 King 17. Expos Hoshea the last King of Israel a wilful man Expos 1. The Expositiō of this part of this Verse as of many other particulars in these Exercises appears to have been very Prophesies Expos 3. Obs Use for England Zach. 4. 7. compared with the text explained Amos 5. 8. Obs 4 Obs 5. sicut mane transit sic pertransit Rex Israel Ezek. 7. 5 6 7. Make our peace at night And seek God whē we rise